Vol.6(2), pp. 24-31, December 2018 DOI: 10.5897/JPC2018.0017 Article Number: 5160E3F59534 ISSN: 0855-6660 Copyright ©JPC 2018 Journal of Philosophy and Culture http://www.academicjournals.org/JPC A Journal of the Department of Classics and Philosophy, University of Cape Coast

Full Length Research Paper

The feasibility of self-reliancism as a foundation for democracy

Usifoh Eric Eromosele

Department of Classics and Philosophy, University of Cape Coast, Cape Coast, Ghana.

Received 28 June, 2018; Accepted 29 October, 2018

In popular discourse, democracy often centres on concepts such as liberty, equality, consent, choice, rule of law, participation, accountability, transparency, etc. This popular rendition, more often than not, excludes the notion of self-reliancism. This study argues that the exclusion of this notion weakens the etymological foundation of democracy as government by the people and undermines the development of an authentic and sustainable democratic culture. Indeed, self-reliancism surmises the reality of the human condition and is fundamental since it complements the meaning of democracy in the discourse of governance. This study is based on the theoretical foundation of personalism, which affirms the unique dignity and interrelationality of the human person. The methodology adopted is dialectical realism, which proposes the need for societies to explore their historical and cultural experiences as the bases for a self-reliancist orientation in comprehending reality. The study seeks to establish the feasibility of self-reliancism as a foundation for democracy.

Key words: Self-reliancism, self-reliance, democracy, dilectical realism, personalism.

INTRODUCTION

Democratic experiments in many societies, especially in (Ireoegbu, 2010: 47-48). Africa, have arguably been unsuccessful because many It is therefore not surprising that many African states embrace democratic governance without an efficient are still grappling with basic developmental issues as culture and structure to sustain the practice of democracy. reflected in their deplorable socioeconomic conditions, Some of these societies maintain authoritarian political with the majority of their populations surviving on less structures bequeathed by the „colonial masters‟, thereby than one dollar a day. Many societies have surrendered excluding the people from participating in governance. the valuable opportunity of independently charting a path The political elites adopt the colonial legacy of towards purposeful democratic value, having failed to authoritarian and vertical articulation of power projection take the self-reliancist democratic path. This path is, of and socio-political practice, yet they claim democracy is course, not an atavistic nationalism of isolation, or on course. In addition, they persistently engage in viewing things from the highly subjective perspective of “foraging” the economic resources of society, thereby an individualistic vision of reality. To be sure, such fostering a “culture of poverty” among the people atavism is unrealistic in a globalising world, especially in

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view of the increasing levels of interdependence among understandings, as a positive response to the challenge states. Indeed, contemporary international relations and of governance and development confronting societies. In politics make it clear that no nation can successfully this thread are political philosophers and theorists such adopt the insular Robinson Crusoe solipsist type of as Nyerere (1968), Ogundowole (1988), Momoh (1991), existence. Thus, states and organisations are now finding Fotopoulos (1997), Ake (2000), Okeregbe (2016) and it increasingly necessary to form larger blocks and Etieyibo (2012). conglomerates. Self-reliancism, therefore, projects the need for relationships on equal bases and mutual need, as distinct from the current lopsided global TOWARDS A THEORY OF DEMOCRACY socioeconomic inter-state relations. This is manifest in the June 23rd Brexit referendum in Humans desire to be free and their freedom in the which Britain opted out of what some consider as political arena reflects in their ability to participate in a unfavourable union rather than remain as a disgruntled political process by the choice that they make concerning member. With a narrow victory of 51.9 to 48.1% margin, their representatives. He thereby consents to the manner the twenty-eight member European witnessed a shake- in which he is ruled. In this way, man willingly accepts up that resulted from the will of the people to that a people should undertake certain actions on his independently chart a path towards societal development. behalf, irrespective of how well they do it, though doing it Considering the likely socio-economic and political well is very important. In this process, the idea of implications of the British departure, however, many imposition is minimal and this enhances consent. commentators on international politics and diplomacy Moreover, democracy allows for the institutional checks have expressed doubts about the wisdom of the British that result from the historical experience of a people on action (Friedman, 2016; Jason, 2016; Klaas and Dirsus, how to manage their affairs. It does not mean that 2016). governmental policy in a democracy may not be faulty, This paper, through a conceptual analysis of the since it is a learning process, like life itself. To be sure, democratic theory, proposes and justifies the feasibility of errors may occur and indeed do occur, but the people self-reliancism as a foundation for democracy. The can amend them through peaceful means or processes. concept of self-reliancism is a development of the notion There is also the choice of deciding as different situations of self-reliance by E. K. Ogundowole, in his Magnus imply divergent problems. Constant attempts at problem- Opus titled, Self-reliancism: Philosophy of a New Order. solving result in improvement of the political system and Ogundowole presents self-reliancism as an attempt limits the dangers of leaving governmental reins in the towards the realization of the principle of self-reliance. It hands of a tyrant: is an ideology or orientation based on the principle of What may be said, however, to be implied in the self-reliance. Self-reliancism is a principle for adoption of the democratic principle is the conviction that development which seeks “a completely co-operative the acceptance of even a bad policy in a democracy (as society” as the “next stage of human development” long as we can work for a change) is preferable to the (1998: 243). On his part, Aristotle (1962) proposes that submission to a tyranny, however, wise or benevolent. “the final cause and end of a thing is the best, and to be Seen in this light, the theory of democracy is not based self-sufficing is the end and the best” (Bk. 1, Chap. 2). upon the principle that the majority should rule; rather, However, the political order which Aristotle set out to the various equalitarian methods of democratic control, establish endorses a hierarchical societal structure which such as general elections and representative considers a slave as another property and tool (Bk. 1, government, are to be considered as no more than well- Chap. 3), a non-permissible and ethically repugnant view tried and, in the presence of a widespread traditional in today‟s world. The idea of self-reliance reflects in distrust for tyranny, reasonably effective institutional Machiavelli‟s interest in how a prince can maintain his safeguard against tyranny, always open to improvement, princedom in his opinion that the prince be allowed to and even providing methods for their own improvement apply any means, relying on the self, to get desired (Popper, 1963: 125). results in his quest to maintain power; “the only sound, The prospects of the democratic transition process, sure and enduring methods of defence are those based which affords citizens the regular and constitutional on your own actions and prowess” (Machiavelli 1999: 79). possibility of replacing the government through a However, Machiavelli‟s The Prince is flawed for its limited peaceful means, reduce the tensions and desire to or pessimistic conception of human nature. The principle forcefully overthrow a regime. Democracy avails a society of self-reliance places value on the human person, views of a non-violent process of transition, with free human from a positive dimension and proposes a society associations whose existence is guaranteed by law. that promotes mutual respect among individuals and in Democracy thus requires a vibrant political society or inter-state relations. public sphere for it to flourish (Kukah, 1999: 43). A vibrant Furthermore, the concept of self-reliance and self- civil society, in turn, is a function of a self-reliant reliancism has been postulated, to varying degrees and community for there can be no adequate participation in 26 J. Philos. Cult.

the political process, without a consciousness of the self- Nevertheless, the primacy remains. The fact that one is worth and belief that the individual is capable of taking not constantly preoccupied with, and motivated by, charge of his own affairs when necessary. The basic economic needs, shows that the needs are being met; it needs of existence lie at the very heart of any democratic does not show that they are not of primary importance discourse and practice. These were responsible for the (Ake, 1981: 1). wave of protests that swept across the African continent This economic need implies not necessarily a luxurious in the late 1980s and 1990s (Abrahamsen, 2000: 98). lifestyle but recognition of the fact that economic poverty Similarly, economic and dehumanising challenges were stimulates political apathy and limits one‟s access to the responsible for the Tunisian 2011 uprising which later sound education that is expected to impact positively on spread to Egypt and Libya. The African-Arab revolution governance. It bears noting that democracy flourished in involved demands for inclusive democratic regimes and Athens with the economic prosperity recorded in that ultimately led to the ouster of Egypt‟s Hosni Mubarak and ancient city. However, satisfying our basic needs does Libya‟s Muammar Ghadaffi. not imply a wholesale alienation of our being from others. A democratic regime should be people-oriented. This is The desire for development bears no premise on a not limited to attempts by governments to satisfy the commitment to the repudiation of what is yours. needs of the people; the government should in fact be by Development is not the desire and possession of goods the people. Rulers have legitimate power to rule because that another produces. It involves essentially a people‟s citizens give their consent without it being imposed on ability to creatively manipulate the resources of their them: ”the underlying idea is self-direction, choosing for environment to provide what they require. This will be yourself, is preferable to having decision made for you, difficult to achieve in a system where the elites view and imposed upon you by another” (Raphael, 1976: 150). justice in the Thrasymachean sense, according to which The consent that government gets to manage state justice is in the interest of the stronger and where the affairs derives from the people‟s choice, and making a principle of self-reliance is not effective. According to Ake choice is appropriate for legitimacy because it enhances (2001: 17-18), the principle of economic self-reliance will the individual‟s belief in his self-worth. Legitimacy is a be more difficult still in a country in which justice is the “social factor favouring democracy” and it is “the capacity interest of the stronger. But this is precisely the principle of the system to engender and maintain the belief that the we need most, not only to resolve the national question, existing political institutions are the most appropriate but also to address the bane of Africa generally and ones in society” (Alford and Friendland, 1985: 69). Where Nigeria in particular, namely our insistence on consuming the individual is denied the ability to choose from without producing. contending alternatives, the value of democracy is A dependent society cannot really be democratic eroded. Choice then becomes an indispensable value in because democracy is people‟s government. When democratic regimes. another provides for you, your capacity to freedom and Thus, in a democracy, there exists a symbiotic self-determination is limited. While we affirm the fact of relationship between the government and the society: a the difficulty or impossibility of material self-sufficiency in society accepts a government only because it is a globalising world, societies still need to strive towards legitimate. The sovereignty of the people becomes the attainment of the principles of self-reliance. It is then indispensable in the sense that the people can that a society can freely engage in a self-determined and disapprove of an unpopular government. This rests on authentic democratic culture. the people‟s ability to freely choose representatives The need for self-rule remains critical. Thus, obedience acting on their behalf. It is not a system for an apathetic to the laws we make for ourselves is different from laws public, but a system for a vibrant populace who should imposed on us by others. Irrespective of how free the actively engage the government. However, choice slave of a liberal master may be, in comparison with the requires some level of security. Democracy cannot limitations of an authoritarian master, she is still a slave function effectively among a hungry people, for others because she is “subject to the will of another, she is still can easily corrupt their freedom of choice. not her own master” (Swift, 2006: 66). Self-reliancism, Before adequate political participation, human basic therefore, emphasises the necessity of self-rule, needs must first be met. This underscores the importance autonomy, non-domination, and self-imposed laws rather of self-reliancism to any form of governance, democracy than another doing it for you. inclusive. To begin with, economic need is man‟s most fundamental need. Unless man is able to meet this need UNDERSTANDING SELF-RELIANCE he cannot exist in the first place. Man must eat before he can do anything else before he can worship, pursue Literarily, self-reliance means relying on the self. The self culture or become an economist. When an individual here may be an individual, a community or a state. Self- achieves a level of economic well-being such that he can reliance, as a concept and in the context of the state, take the basic necessities, particularly his daily food, for refers to the extent of independence in determining a granted, the urgency of economic need loses its edge. developmental path. Self-reliance further implies the Usifoh 27

ability of a state not only to move or propel the economy relying on its own forces is also as old as humanity itself of a state to a level it desires, but also the ability to because it was the normal form of existence”. independently chart a path towards the attainment of the The development of man and society creates needs. “desired state” (Egbon, 1995: 2). Mao Tse-tung perceives As society develops, man‟s needs expose him to others self-reliance as regeneration through our own efforts who also find the need for association necessary. Such “tzuli kong Sheng”. Mao consistently emphasised that interaction breeds cultural interpenetration, which is not a “the people, and the people alone, are the motive force in problem in itself. Where lies the problem then? It is the making of world history and that the masses have manifest in the desire of a group‟s attempt to dominate boundless creative power” (cited in Ikoku, 1980: 35). Self- another, believing erroneously that its culture and cultural reliance generally means a people‟s right and ability to outcome (that is, products, beliefs, structures, etc.) are set goals and their realisation through their own efforts superior to those of others. The feeling of superiority of a and resources (ibid.). group to others results in the desire to impose a group‟s Self-reliance, in effect, connotes the optimal utilisation way of doing things over that of another: of a people‟s ingenuity and reduction of the level of dependence on external forces in the attempt to better a If a community or people accepts the indispensability and people‟s condition. It is thus an agency and catalyst for superiority of the “goods” “(and bads)” of another culture, economic recovery and development, since it increases a then the values, beliefs, customs, structures, etc., of that people‟s capacity for technological problem-solving community become an anachronism and are simply (Egbon, 1995: 2). Seen as a commitment to a home- moth-balled into history by the invading culture. Self- grown solution to the problems confronting a people, self- reliance died its first death in this manner (Ikoku, 1980: reliance involves the initiation of ideas and strategic plans 36-37). by a people to address the developmental and other Thus, self-reliance is a struggle against the forces of challenges confronting them. It is the rejection of total subjugation in any form. It is a psychological, cultural and dependence on foreign bodies and agencies for solutions political endeavour towards freedom. It is synonymous to a people‟s problems. It is the realisation that the best with the saying that who wears the shoe knows where it way to improve your condition is to independently decide pinches. Because he feels it, he is in a better position to and work out means towards set objectives. In the words strive towards eliminating the problem. Self-reliance is of Toyo (1994: 26), it is “the right to one‟s own trial and the right and ability to set one‟s goal and map out ways error and self-development. It is the right to learn to swim towards overcoming problems by one‟s effort and using by swimming”. one‟s factors (Ikoku, 1980: 37). Self-reliance is autonomy Self-reliance is the expression of the freedom of choice of decision-making after proper identification of the in determining a path to follow. The human person problems confronting a people. For Nyerere (1967: 519), regards himself as free and this makes him responsible “independence means self-reliance” and this can only be for his actions. His freedom is seen in his ability to carry brought about by the people, since the people‟s creative out his desires within a range of alternatives without energy is essential in the effort to achieve development. external hindrance or influence. He therefore resents Self-reliance, however, is not a rejection of obstacles to effective choices, especially when these collaboration with others; neither is it self-sufficiency. obstacles are as a result of other‟s free action (Okolo, Rather, that interaction that the realities of a globalising 1993: 10). Man‟s freedom and independence imply self- world makes necessary is the result of people‟s free determination, the freedom to be one‟s master. choice and not an imposition from outside. It is, therefore, Self-reliance means a calculated or deliberate policy a society‟s fundamental responsibility to control the formulation to free a society from the challenges of destiny of her people. development. In a society that is monoculture, self- reliance will mean coming up with policies aimed at uncoupling such society from dependence on a SELF-RELIANCISM AS A FOUNDATION FOR monoculture economy, namely, diversifying production DEMOCRACY “as imports of food, raw and intermediate materials, on a single block for its finance capital and technology…” Self-reliancism surmises the reality of the human (Okigbo, 1993: 32). It means the optimal utilisation of condition as a self-determining factor. It affirms that local resources to reduce dependence on external factors others cannot be a functional template for one‟s to the minimum (ibid.). The idea of self-reliance is not existence because man is free to act and is therefore new. It has always been a normal form of existence responsible for his action or inaction. A fundamental logic wherever the human person finds himself, as every of democracy that is anchored on a self-reliancist society is confronted by one problem or another. Self- principle is that the self, the person, of necessity exists reliance loosely represents that attempt to find solution to before the society. The state is there to promote and these challenges. According to Ikoku (1980: 36), “the protect the „good‟ of the human person. Invariably, the idea of local self-reliance in the sense of a community self is required as a subsisting reality, a fundamental 28 J. Philos. Cult.

anchor upon which any political order should rest. Can confronting him without depending totally on another, we imagine a democracy without the human person as because the best person to address one‟s problem is the subsisting and personifying foundational element oneself. Therefore, self-reliancism refers to the extent of involved? Without doubt, humankind is the foundation a state‟s independence in determining its developmental and purpose of political life (Pontifical Council for Justice path. This, however, does not eliminate the prospect and and Peace, p. 207: 384). Man is, in fact should remain, need for cooperation with others or offering assistance the “principle, the subject and the end of all social where necessary; it simply means that a society takes institutions (The Catechism of the Catholic Church, such a decision of its volition. Further, such cooperative No.1881, 2008). endeavour should not be exploitative but one providing As a free possibility that is perpetually changing and mutual benefit to the parties concerned. adjusting to new situations, the self is the “propelling life- Self-reliancism represents autonomy of action; it is not force in the human that encompasses the socio-cultural self-sufficiency. It is also not similar to Emerson‟s “aloof material and immaterial, spiritual possibilities, immediate anarchism” or self-reliant individualism which repudiates and remote such that its absence reduces the “any common morality or scheme of formal social significance, the actuality, and the essence of the human” organization” (cited in Shook, 2009: 648). One‟s (Ogundowole, 2007: 24). The self here is the definitive independent lifestyle, for Emerson, “is authorized by essence of the human person, from whom the concept of one‟s own true nature, in pure state beyond mere good self-reliancism as a philosophy, or the principle of self- and evil; people are naturally divine and live best as self- reliance, is derived. reliant creators in aloof anarchy” (ibid. p.649). Self-reliance depicts the person‟s primordial identity, Self-reliancism, on the other hand, emphasises his effort at transforming his conditions to suit his needs. intersubjective social relations, not selfishness. Here, It is the positive orientation that “brought forth human personal interest is harmonised with the collective ingenuity, creativity and innovation and the gradual, but societal interest. It is a problem solving ideological systematic unfoldment of human inner power, his postulate which provides for ways of overcoming the potentiality, self-discovery and the unrelenting progress in developmental challenges of new states in particular. It the realm of noosphere in the world” (ibid. p.20). Self- ultimately seeks to develop autonomous individuals and reliance, invariably, establishes the reality of self- societies in the sense of independently cognising and knowledge, an epistemological foundation for man‟s proffering solutions to identified problems. It is in this existential exploitation (positively construed) of nature sense that self-reliancism is in tandem with the idea of and society. „globalisation‟. Autonomy is not a rejection of In sum, self-reliance is the rejection of a dependency globalisation and the inter-state relations which follow orientation which reinforces a vertical relationship from man‟s social personhood, and such inter-mingling between persons and communities. Self-reliance pursues should reflect ethical values for the common good of a path of independence that strives towards self- humanity. This underscores this paper‟s conception of affirmation. Self-reliance, therefore, is part of the reality of man as a social being with a task to resolve problems the nature of the human person in uncovering the riddles associated with his advancement. which limit his potential in his attempt and drive towards Self-reliancism presents the self as a conscious and self-actualisation. purposeful creative subject in political philosophy. The Unlike self-reliance, however, self-reliancism represents reality of man as the subject and goal of political life is not the philosophical articulation of ideas emanating from the to be confused with isolationism or social iconoclasm notion of self-reliance. The notion of self-reliance, which since we recognise the social identity of man; hence, the contains aspects of self-reliancism, is fundamental to an postulation of a cooperative and harmonious world order adequate comprehension of self-reliancism. Self- that respects persons and does not subvert the reliancism, as propounded by Ogundowole, is a principle, aspirations of societies. a philosophy teased out of the concept of self-reliance. Self-reliancism is a philosophy of development; it is Self-reliance is a popular term in developmental studies humanistic in its ethical perspective and presents an depicting the need for internal development of resources epistemological reasoning that cognizes a social system for optimal societal utilisation. in relation to the milieu which engenders it. It emphasises Self-reliancism begins from the self since the individual the indispensability of a sound theoretical base towards realises himself within the essence of a culture. In the realising practical, purposeful action. This is in agreement same vein, people collectively realise themselves within with Balogun‟s (2014: 33) position that until our the totality of their culture. Self-reliancism is thus the theoretical framework is strong, we cannot mobilize philosophical expression of the concept of self-reliance. strategies toward the realization of goals. In order for The emphasis here is the philosophy, the principle, in Africa to launch itself into the path of freedom and contradistinction to particular societal experiences. development, philosophers must not shirk this theoretical Simply put, self-reliancism presents an attitude in man obligation. which urges him to proffer solutions to the problems Self-reliancism is thus recommended as a basic Usifoh 29

principle, an ideological orientation of a people in their human person, being a development of the self towards quest for the realisation of an authentic democratic the realisation of the need for self-determination. culture. Regrettably, however, access to political and economic rights in society is increasingly shrinking, as the majority lack the political will and material power to meaningfully THE FEASIBILITY OF SELF-RELIANCISM AS A influence the political process. It is indeed a truism that FOUNDATION FOR DEMOCRACY inconsistent government policies impact negatively on society. The feasibility of self-reliancism as fundamental to Individual and societal autonomy is therefore an democracy requires examining concrete socio-economic indispensable criterion in the development of societies. conditions without losing sight of the reality of self- Such autonomy within democracy is essential for reliancism as a political philosophy that incorporates sustainable development, as the self-reliancist democratic principles from the political thought of philosophers down foundation projects the value of the self in democracy. the ages. The feasibility of self-reliancism presents a Sustainable democracy is possible because the citizen situational analysis of the view that democracy, consents to being ruled; this accords him the dignity of ultimately, is a contingent reality that depicts the politics responsible personhood. The system qualifies him as of the local. The use of „local‟ points to the fact that capable of contributing positively to the transformation of democracy is a political value that directly impacts on the society, thus projecting the need for participatory lives of the people it should serve. Despite adopting a democracy. universalist thesis of democracy, Falaiye (2012: 35) is Since democracy is essentially about politics that hard put to deny the reality of its local flavour: “Indeed, should affect the well-being of a people, the there is always room for such local flavours without concentration of enormous political authority and tampering with the pristine notions of democracy”. In economic power in executive arm of government is localising democracy, however, we need not indigenise clearly not in the interest of state/regional and local/ everything in what may approximate a negative district governments. It obviously distances government embodiment of society‟s existential condition, but to from the people when there is a huge central government situate established and workable processes to an that decides for local/district authorities in financial environment. appropriation and other issues such as security. Regional One of the most fundamental responsibilities of a state autonomy is essential to the development of local/district is to maintain peace for societal development. This is why communities because some societies are too large for Hobbes perceives peace as the essential reason for the the federal/central government to administer all items on surrender of liberty to the Leviathan who should the exclusive and concurrent legislative lists. guarantee the safety of life and property of all for What relationship, then, exists between self-reliancism commodious living. It is imperative for the state to and democracy and why should self-reliancism be a promote adequate security for peaceful socio-economic foundation for democracy? Clearly, the identification of existence. State institutions should therefore work the self and the eventual articulation of the principle of together to promote peace. In making laws, legislators self-reliance is a development in political philosophy. The should seek the interest of the public. The recently self unmistakably points to none other than the human enacted law in Nigeria, for instance, prohibiting same sex person as the subject and goal of political culture. Self- union is a pointer to the fact that a society is better reliancism as a foundation for democracy fundamentally positioned to appreciate what is required for the common theorises on the role of the human person in shaping the good. The thinking of many in Nigeria, as reflected in the discourse of democracy. legislation, is that such a union portends ominous Democratic reality reveals that the idea of self-reliance moral/cultural decay for the society. inheres in its ideal conceptualisation as government by Societies currently face the challenge of how to the people. A conceptual analysis of the phrase “by the maintain peace, considering the myriad of problems people” points to a self-reliancist democratic threatening her peoples‟ peaceful coexistence. Without consciousness which, though not theorised, is an doubt, the Fulani herdsmen‟s conflict with farmers both in essential element that needs further elucidation. A person Nigerian and Ghanaian communities and the Boko or society‟s survival should not depend on another. It is Haram insurgency in Nigeria, among others, are like ambition that cannot be given to you by another. You hampering the society‟s developmental prospects, for determine and work hard to achieve your developmental development is impossible where there is no peace. In vision. This is why at every stage of the human condition the same vein, the prospects for development in a society there is a choice to be made from available options. cannot be devoid of the need for good governance which Choice is fundamental to self-reliancism and is the finds expression in democracy. Thus, it is imperative that most distinguishing criterion that sets democracy apart government policies take cognisance of the people. from other governmental values. Just as societies must The democratic project stretches the autonomy of the prioritise their objectives to determine what projects to 30 J. Philos. Cult.

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